《孟子》“易子而教”古今注译辨析
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摘要
"易子而教"是孟子提及的古代一种传统的的家庭教育方式,古今注家因脱离孟子的思想实际及相应的时代背景,诠其义多有偏颇;事实上,因"易子而教"利于维护父子亲情,契合自己"明人伦"的教育宗旨,孟子给予赞赏;鉴于"人性本善"的人文信仰、"德育于亲"的家教主张及拯乱济世的担当意识,孟子理当不赞同于当下实施"易子而教";对"易子而教"的辩证态度,体现了孟子企望以人类亲情善性作为社会进步支撑力量的济世情怀。
Mutual change of children for teaching is the ancient traditional family education pattern, which is raised by Mencius, and is partially noted by ancient and modern scholar without combining with idealistic and historical background of Mencius. In fact, Mencius agrees with this way of education because it is conducive to maintaining human affection and it meets his educational purposes of enlightening feudal ethics. Meanwhile, in view of his faith of human being good by nature, his family education thought of conducting moral education for children in the family life, and the responsibility consciousness of saving the chaotic society, Mencius should disapprove of implementation of this way of education in the present moment. The dialectical attitude to this kind of education way of mutual change of children for teaching reflects the saving feelings of Mencius: To save humanity with goodness in human nature as the main force.
Mutual change of children for teaching is the ancient traditional family education pattern, which is raised by Mencius, and is partially noted by ancient and modern scholar without combining with idealistic and historical background of Mencius. In fact, Mencius agrees with this way of education because it is conducive to maintaining human affection and it meets his educational purposes of enlightening feudal ethics. Meanwhile, in view of his faith of human being good by nature, his family education thought of conducting moral education for children in the family life, and the responsibility consciousness of saving the chaotic society, Mencius should disapprove of implementation of this way of education in the present moment. The dialectical attitude to this kind of education way of mutual change of children for teaching reflects the saving feelings of Mencius: To save humanity with goodness in human nature as the main force.
引文
[1]朱熹.四书章句集注·孟子集注[M].北京:中华书局,1983.
[2]赵歧,孙奭.孟子注疏[M].廖名春,刘佑平,整理.钱逊,审定.北京:北京大学出版社,1999.
[3]焦循.孟子正义[M].沈文倬,点校.北京:中华书局,1987.
[4]高明.帛书老子校注[M].北京:中华书局,1996:452.
[5]孔安国,孔颖达.尚书正义[M].廖名春,陈明,整理.吕绍纲,审定.北京:北京大学出版社,1999:79.
[6]刘宝楠.论语正义[M].高流水,点校.北京:中华书局,1990:4-5.
[7]何晏,邢昺.论语注疏[M].朱汉民,整理.张岂之,审定.北京:北京大学出版社,1999.
[8]许慎,段玉裁.说文解字注[M].上海:上海古籍出版社,1981.
[9]杨伯峻.孟子译注[M].北京:中华书局,1960.
[10]史次耘.孟子今注今译:第三版[M].台北:台湾商务印书馆,1978:196.
[11]陈桂生.也谈“易子而教”——兼论家庭教育[J].江西教育科研,2003(9):6-6,16.
[12]吴义霞,何善亮.“易子而教”思想对师生关系的启示[J].上海教育科研,2011(7):15-17.
[13]司马迁.史记:简体字本:第三册[M].裴骃,集解.司马贞,索引.张守节,正义.北京:中华书局,1999:1839.
[14]王引之.经传释词[M].长沙:岳麓书社,1984.
[2]赵歧,孙奭.孟子注疏[M].廖名春,刘佑平,整理.钱逊,审定.北京:北京大学出版社,1999.
[3]焦循.孟子正义[M].沈文倬,点校.北京:中华书局,1987.
[4]高明.帛书老子校注[M].北京:中华书局,1996:452.
[5]孔安国,孔颖达.尚书正义[M].廖名春,陈明,整理.吕绍纲,审定.北京:北京大学出版社,1999:79.
[6]刘宝楠.论语正义[M].高流水,点校.北京:中华书局,1990:4-5.
[7]何晏,邢昺.论语注疏[M].朱汉民,整理.张岂之,审定.北京:北京大学出版社,1999.
[8]许慎,段玉裁.说文解字注[M].上海:上海古籍出版社,1981.
[9]杨伯峻.孟子译注[M].北京:中华书局,1960.
[10]史次耘.孟子今注今译:第三版[M].台北:台湾商务印书馆,1978:196.
[11]陈桂生.也谈“易子而教”——兼论家庭教育[J].江西教育科研,2003(9):6-6,16.
[12]吴义霞,何善亮.“易子而教”思想对师生关系的启示[J].上海教育科研,2011(7):15-17.
[13]司马迁.史记:简体字本:第三册[M].裴骃,集解.司马贞,索引.张守节,正义.北京:中华书局,1999:1839.
[14]王引之.经传释词[M].长沙:岳麓书社,1984.